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Hajj Rulings
Hajj Fatwas
If the effects of performing acts of worship are evident in a person's behavior, and he is adorned with the etiquettes recommended in the Sharee‘ah (Islamic legislation) and his speech and actions exemplify what he learns from the religion of Allah The Almighty, such a person will be rightly described as "well-mannered". This is because he has internalized good manners to the extent that they have become incorporated in his behavior.
Why do we talk about the behavioral effects of Hajj on a pilgrim's life, deeds, dealings and manners? The reasons for this may be summed up as follows:
First: To talk about the behavioral effects means, in fact, to talk about manners in the broad sense. The Arabs give the term 'character' to one's disposition and nature. This is the meaning of behavior. Good manners and behavior are very important and hold a high position in the life of a Muslim person; rather, good manners are held in high esteem in the sight of all people, be they Muslims or non-believers. The Messenger of Allah, 
, influenced the hearts of the people in his Da‘wah (call to Islam) by means of his good behavior, unique treatment (of the people), and great moral character praised by Allah The Almighty in His saying (which means): {And indeed, you are of a great moral character.} [Quran 68:4]
, influenced the hearts of the people in his Da‘wah (call to Islam) by means of his good behavior, unique treatment (of the people), and great moral character praised by Allah The Almighty in His saying (which means): {And indeed, you are of a great moral character.} [Quran 68:4]This shows how important it is to talk about Hajj and its behavioral effects, because it pertains to good manners and sound behavior.
Second: Every act of worship upon which the purified Sharee‘ah (Islamic law) is based has many effects on the life of the believer, the extent of which differs according to the status of this act of worship in the religion, as well as the rank of the worshipper himself. Without doubt, people are not at the same level of knowledge and righteousness, and, consequently, they differ in their exaltation of those symbols, and sincerity and truthfulness in their hearts at the time of doing the act of worship.
Shaykh ul-Islam Ibn Taymiyyah 
says, "Unless you detect the sweetness and joyfulness of the deed within your heart, you should then have doubts about it. Verily, the Lord Almighty is thankful, i.e. He definitely rewards the worker for his deed in this world, by the sweetness he detects in his heart, strength, joyfulness and comfort of his eye; and wherever he finds nothing of this, his deed then is suspicious."
says, "Unless you detect the sweetness and joyfulness of the deed within your heart, you should then have doubts about it. Verily, the Lord Almighty is thankful, i.e. He definitely rewards the worker for his deed in this world, by the sweetness he detects in his heart, strength, joyfulness and comfort of his eye; and wherever he finds nothing of this, his deed then is suspicious."He has spoken the truth in what he said, because many authentic Hadeeths (narrations) in the Sunnah (Prophetic tradition) support his statement.
has spoken the truth in what he said, because many authentic Hadeeths (narrations) in the Sunnah (Prophetic tradition) support his statement.It is narrated on the authority of Al-‘Abbaas ibn ‘Abd-Al-Muttalib, may Allah be pleased with him, that the Messenger of Allah, said: "He will taste the (sweetness of) faith who approves of Allah as his Lord, Islam as his religion, and Muhammad as his Messenger." [Saheeh Muslim]
said: "He will taste the (sweetness of) faith who approves of Allah as his Lord, Islam as his religion, and Muhammad as his Messenger." [Saheeh Muslim]It is further narrated on the authority of Anas, may Allah be pleased with him, that the Prophet, , said: "Whoever possesses the following three qualities finds the sweetness of faith: The one to whom Allah and His Messenger are dearer than anything else; who loves a person and he loves him only for Allah's sake; who hates to revert to disbelief as he hates to be thrown into the fire." [Al-Bukhari and Muslim]
, said: "Whoever possesses the following three qualities finds the sweetness of faith: The one to whom Allah and His Messenger are dearer than anything else; who loves a person and he loves him only for Allah's sake; who hates to revert to disbelief as he hates to be thrown into the fire." [Al-Bukhari and Muslim]According to a religious scholar,
"The term sweetness is used here because Allah The Almighty likened faith to a tree in His saying (what means): {a good word like a good tree.} [Quran 14:24] The word is that of sincerity; the tree is the root of faith; its branches are to follow the command and avoid the forbiddance; its leaves are the good things a believer is concerned with; its fruits are the acts of worship; the sweetness of the fruit is to harvest it; its utmost perfection is the ultimate ripeness of the fruit, with which its sweetness becomes evident." [Fat-h Al-Baari]
Third: We talk about the behavioral effects of Hajj because of the great difference between knowledge and deeds; and between what the people receive in the fields of study, Friday Khutbahs, lectures, and so on, and what they put to practice. Consequently, it is noticeable that the effects of the acts of worship are found to weaken on many worshippers, to the extent that they turn into a lifeless body for many people – and there is no strength and no power save in Allah.
Consider, dear reader, the prayer, the main support of religion, and the greatest of Islam's five fundamental pillars after the two testimonies of faith, which excels all the other acts of worship in its lofty position in the religion, about which Allah The Almighty Says (what means): {Indeed, prayer prohibits immorality and wrongdoing.} [Quran 29:45]
Reflect upon its effect on the majority of praying people. Are there not people who come out of the Friday prayer and immediately commit a major sin, or insist upon committing on a minor sin? Such a person may tell lies, ill-treat people, and perhaps look at what is unlawful or listen to what is prohibited by Allah The Almighty on his way back from the prayer. The same is true of Ramadan, which departed nearly two months ago.
Where are the reciters of the Book of Allah The Almighty? Where are those who safeguard their congregational prayers? Where are those who lower their gaze and guard their private parts from what is unlawful, lest this would decrease their reward?
The same applies to Hajj. Much of our talk centers around its great effects and beneficial fruits. Nevertheless, in spite of the multitude of pilgrims, and the fact that some of them perform Hajj to Al-Bayt Al-Haraam many times, only a few benefit from Hajj and its effects – and it is Allah Whose aid should be sought.
Fourth: Many of us are eager to have our food, drink, and rest time in the manner that we are accustomed to, and become angry with any change in our habits caused by others. We would like others to respect our habits and schedules. Why?
No doubt, one's eating and sleeping habits provide rest and an opportunity to refresh oneself. However, in sharp contrast, most people do not make the least effort to scrutinize their acts of worship and make the acts of worship a means of comfort for the heart and body, and realize what Allah The Almighty desires from him in this act of worship.
